¹ tn Heb “come [to].”

² tn Heb “him”; the referent (Rehoboam) has been specified in the translation for clarity.

³ tn Heb “They sent and called for him.”

⁴ tn Heb “made our yoke burdensome.”

⁵ tn Heb “but you, now, lighten the burdensome work of your father and the heavy yoke which he placed on us, and we will serve you.” In the Hebrew text the prefixed verbal form with vav (וְנַעַבְדֶךָ, vÿna’avdekha, “and we will serve you”) following the imperative (הָקֵל, haqel, “lighten”) indicates purpose/result. The conditional sentence used in the present translation is an attempt to bring out the logical relationship between these forms.

⁶ tn Heb “stood before.”

⁷ tn Heb “saying.”

⁸ tn Heb “If today you are for good to these people and you are favorable to them and speak to them good words, they will be your servants all the days.”

⁹ tn Heb “Rehoboam rejected the advice of the elders which they advised and he consulted the young men with whom he had grown up, who stood before him.”

¹⁰ tn Heb “Lighten the yoke which your father placed on us.”

¹¹ tn Heb “he”; the referent (Rehoboam) has been specified in the translation for clarity.

¹² tn Heb “Your father made our yoke heavy, but make it lighter upon us.”

¹³ tn Heb “My little one is thicker than my father’s hips.” The referent of “my little one” is not clear. The traditional view is that it refers to the little finger (so NEB, NASB, NIV, NRSV, NLT). As the following statement makes clear, Rehoboam’s point is that he is more harsh and demanding than his father.

¹⁴ tn Heb “and now my father placed upon you a heavy yoke, but I will add to your yoke.”

¹⁵ tn Heb “My father punished you with whips, but I [will punish you] with scorpions.” “Scorpions” might allude to some type of torture, but more likely it refers to a type of whip that inflicts an especially biting, painful wound.

¹⁶ tn Heb “Rehoboam.” The pronoun “he” has been used in the translation in place of the proper name in keeping with contemporary English style.

¹⁷ tc The Hebrew text reads, “I will make heavy your yoke,” but many medieval Hebrew mss and other ancient textual witnesses have, “my father made heavy your yoke.”

¹⁸ tn Heb “but I will add to your yoke.”

¹⁹ tn Heb “My father punished you with whips, but I [will punish you] with scorpions.” “Scorpions” might allude to some type of torture, but more likely it refers to a type of whip that inflicts an especially biting, painful wound.

²⁰ tn Heb “because this turn of events was from God.”

²¹ tn Heb “so that the Lord might bring to pass his word which he spoke.”

²² sn The people’s point seems to be that they have no familial relationship with David that brings them any benefits or places upon them any obligations. They are being treated like outsiders.

²³ tn Heb “each one to your tents, Israel.” The word “return” is supplied in the translation for stylistic reasons.

²⁴ tn Heb “Now see your house, David.”

²⁵ tn Heb “went to their tents.”

²⁶ sn In the parallel account in 1 Kgs 12:18 this name appears as “Adoniram.”

²⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

²⁸ tn The phrase ἀποκάλυψις ᾿Ιησοῦ Χριστοῦ (ajpokaluyi" Ihsou Cristou, “the revelation of Jesus Christ”) could be interpreted as either an objective genitive (“the revelation about Jesus Christ”), subjective genitive (“the revelation from Jesus Christ”), or both (M. Zerwick’s “general” genitive [Biblical Greek, §§36-39]; D. B. Wallace’s “plenary” genitive [ExSyn 119-21]). In 1:1 and 22:16 it is clear that Jesus has sent his angel to proclaim the message to John; thus the message is from Christ, and this would be a subjective genitive. On a broader scale, though, the revelation is about Christ, so this would be an objective genitive. One important point to note is that the phrase under consideration is best regarded as the title of the book and therefore refers to the whole of the work in all its aspects. This fact favors considering this as a plenary genitive.

²⁹ tn Grk “slaves.” Although this translation frequently renders δοῦλος (doulos) as “slave,” the connotation is often of one who has sold himself into slavery; in a spiritual sense, the idea is that of becoming a slave of God or of Jesus Christ voluntarily. The voluntary notion is not conspicuous here; hence, the translation “servants.” In any case, the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

³⁰ tn BDAG 992-93 s.v. τάχος has “quickly, at once, without delay Ac 10:33 D; 12:7; 17:15 D; 22:18; 1 Cl 48:1; 63:4…soon, in a short time…Rv 1:1; 22:6…shortly Ac 25:4.”

³¹ tn Or “He indicated it clearly” (L&N 33.153).

³² tn See the note on the word “servants” earlier in this verse.

³³ tn “Then” is not in the Greek text, but is supplied to make the chronological succession clear in the translation.

³⁴ tn The genitive phrase “about Jesus Christ” is taken as an objective genitive.

³⁵ tn The word “this” is used to translate the Greek article τῆς (ths), bringing out its demonstrative force.

³⁶ tn The word “aloud” has been supplied to indicate that in the original historical setting reading would usually refer to reading out loud in public rather than silently to oneself.

³⁷ tn The words “blessed are” are repeated from the beginning of this verse for stylistic reasons and for clarity.

³⁸ tn Grk “keep.” L&N 36.19 has “to continue to obey orders or commandments – ‘to obey, to keep commandments, obedience.’”

³⁹ sn The time refers to the time when the things prophesied would happen.

⁴⁰ tn Grk “John.” The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

⁴¹ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

⁴² tn It is probable that the ὑμῖν (Jumin) applies to both elements of the greeting, i.e., to both grace and peace.

⁴³ tc The earliest and best mss (Ì^18vid א A C P 2050 al lat sy co) lack the term “God” (θεοῦ, qeou) between “from” (ἀπό, apo) and “he who is” (ὁ ὤν, Jo wn). Its inclusion, as supported by the bulk of the Byzantine witnesses, is clearly secondary and a scribal attempt to achieve two things: (1) to make explicit the referent in the passage, namely, God, and (2) to smooth out the grammar. The preposition “from” in Greek required a noun in the genitive case. But here in Rev 1:4 the words following the preposition “from” (ἀπό) are in another case, i.e., the nominative. There are two principal ways in which to deal with this grammatical anomaly. First, it could be a mistake arising from someone who just did not know Greek very well, or as a Jew, was heavily influenced by a Semitic form of Greek. Both of these unintentional errors are unlikely here. Commenting on this ExSyn 63 argues: “Either of these is doubtful here because (1) such a flagrant misunderstanding of the rudiments of Greek would almost surely mean that the author could not compose in Greek, yet the Apocalypse itself argues against this; (2) nowhere else does the Seer [i.e., John] use a nom. immediately after a preposition (in fact, he uses ἀπό 32 times with the gen. immediately following).” The passage appears to be an allusion to Exod 3:14 (in the LXX) where God refers to himself as “he who is” (ὁ ὤν), the same wording in Greek as here in Rev 1:4. Thus, it appears that John is wanting to leave the divine name untouched (perhaps to allude to God’s immutability, or as a pointer to the Old Testament as the key to unlocking the meaning of this book), irrespective of what it “looks” like grammatically. The translation has placed the “he who is” in quotation marks to indicate to the reader that the syntactical awkwardness is intentional. (For further comments, see ExSyn 63).

⁴⁴ tn BDAG 106 s.v. ἀπό 5.d states: “The expr. εἰρήνη ἀπὸ ‘ὁ ὢν καὶ ὁ ἦν καὶ ὁ ἐρχόμενος’ Rv 1:4 is quite extraordinary. It may be an interpretation of the name Yahweh already current, or an attempt to show reverence for the divine name by preserving it unchanged, or simply one more of the grammatical peculiarities so frequent in Rv.”

⁴⁵ tn Or “Jesus Christ – the faithful one, the witness…” Some take ὁ πιστός (Jo pistos) as a second substantive in relation to ὁ μάρτυς (Jo martus). In the present translation, however, ὁ πιστός was taken as an adjective in attributive position to ὁ μάρτυς. The idea of martyrdom and faithfulness are intimately connected. See BDAG 820 s.v. πιστός 1.a.α: “ὁ μάρτυς μου ὁ πιστός μου Rv 2:13 (μάρτυς 3); in this ‘book of martyrs’ Christ is ὁ μάρτυς ὁ πιστὸς (καὶ ὁ ἀληθινός) 1:5; 3:14; cp. 19:11 (the combination of ἀληθινός and πιστός in the last two passages is like 3 Macc 2:11). Cp. Rv 17:14.”

⁴⁶ sn The Greek term translated witness can mean both “witness” and “martyr.”

⁴⁷ tc The reading “set free” (λύσαντι, lusanti) has better ms support (̹⁸ א A C 1611 2050 2329 2351 Ï^A sy) than its rival, λούσαντι (lousanti, “washed”; found in P 1006 1841 1854 2053 2062 Ï^K lat bo). Internally, it seems that the reading “washed” could have arisen in at least one of three ways: (1) as an error of hearing (both “released” and “washed” are pronounced similarly in Greek); (2) an error of sight (both “released” and “washed” look very similar – a difference of only one letter – which could have resulted in a simple error during the copying of a ms); (3) through scribal inability to appreciate that the Hebrew preposition ב can be used with a noun to indicate the price paid for something. Since the author of Revelation is influenced significantly by a Semitic form of Greek (e.g., 13:10), and since the Hebrew preposition “in” (ב) can indicate the price paid for something, and is often translated with the preposition “in” (ἐν, en) in the LXX, the author may have tried to communicate by the use of ἐν the idea of a price paid for something. That is, John was trying to say that Christ delivered us at the price of his own blood. This whole process, however, may have been lost on a later scribe, who being unfamiliar with Hebrew, found the expression “delivered in his blood” too difficult, and noticing the obvious similarities between λύσαντι and λούσαντι, assumed an error and then proceeded to change the text to “washed in his blood” – a thought more tolerable in his mind. Both readings, of course, are true to scripture; the current question is what the author wrote in this verse.

tn Or “and released us” (L&N 37.127).

⁴⁸ tn The style here is somewhat Semitic, with the use of the ἐν (en) + the dative to mean “at the price of.” The addition of “own” in the English is stylistic and is an attempt to bring out the personal nature of the statement and the sacrificial aspect of Jesus’ death – a frequent refrain in the Apocalypse.

⁴⁹ tn The verb ποιέω (poiew) can indicate appointment or assignment rather than simply “make” or “do.” See Mark 3:14 (L&N 37.106).

⁵⁰ tn See BDAG 168 s.v. βασιλεία 1.a for the idea of “he made us a kingdom,” which was translated as “he appointed us (to be or function) as a kingdom” (see the note on the word “appointed” earlier in the verse).

⁵¹ tn Grk “a kingdom, priests.” The term ἱερεῖς (Jiereis) is either in apposition to βασιλείαν (basileian) or as a second complement to the object “us” (ἡμᾶς, Jhmas). The translation retains this ambiguity.

⁵² tc Both the longer reading τῶν αἰώνων (twn aiwnwn, “to the ages of the ages” or, more idiomatically, “for ever and ever”; found in א C Ï) and the shorter (“for ever”; found in ̹⁸ A P 2050 pc bo) have good ms support. The author uses the longer expression (εἰς [τοὺς] αἰῶνας [τῶν] αἰώνων, ei" [tou"] aiwna" [twn] aiwnwn) in every other instance of αἰών in Revelation, twelve passages in all (1:18; 4:9, 10; 5:13; 7:12; 10:6; 11:15; 14:11; 15:7; 19:3; 20:10; 22:5). Thus, on the one hand, the style of the author is consistent, while on the other hand, the scribes may have been familiar with such a stylistic feature, causing them to add the words here. The issues are more complex than can be presented here; the longer reading, however, is probably original (the shorter reading arising from accidental omission of the genitive phrase due to similarity with the preceding words).

⁵³ sn An allusion to Dan 7:13.

⁵⁴ tn Here καί (kai) was translated as ascensive.

⁵⁵ sn An allusion to Zech 12:10.

⁵⁶ tn In this context, tribes (φυλαί, fulai) could also be translated as “nations” or “peoples” (L&N 11.56).

⁵⁷ tn The conjunction ἐπί (epi) is most likely causal here. The people who crucified him are those of every tribe on the earth and they will mourn because he comes as judge.

⁵⁸ tn Grk “Yes, Amen.” The expression “This will certainly come to pass” is an attempt to capture the force of the juxtaposition of the Greek ναί (nai) and the Hebrew ἀμήν (amhn). See L&N 69.1.

⁵⁹ sn These lines are placed in parentheses because they form an aside to the main argument.

⁶⁰ tc The shorter reading “Omega” (ὦ, w) has superior ms evidence ({א¹ A C 1611}) to the longer reading which includes “the beginning and the end” (ἀρχὴ καὶ τέλος or ἡ ἀρχὴ καὶ τὸ τέλος, arch kai telo" or Jh arch kai to telo"), found in א*^,2 1854 2050 2329 2351 Ï^A lat bo. There is little reason why a scribe would have deleted the words, but their clarifying value and the fact that they harmonize with 21:6 indicate that they are a secondary addition to the text.

⁶¹ tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”

⁶² tn The translation attempts to bring out the verbal idea in συγκοινωνός (sunkoinwno", “co-sharer”); John was suffering for his faith at the time he wrote this.

⁶³ tn The prepositional phrase ἐν ᾿Ιησοῦ (en Ihsou) could be taken with ὑπομονῇ (Jupomonh) as the translation does or with the more distant συγκοινωνός (sunkoinwno"), in which case the translation would read “your brother and the one who shares with you in Jesus in the persecution, kingdom, and endurance.”

⁶⁴ tn The phrase “about Jesus” has been translated as an objective genitive.

⁶⁵ tn Or “in the spirit.” “Spirit” could refer either to the Holy Spirit or the human spirit, but in either case John was in “a state of spiritual exaltation best described as a trance” (R. H. Mounce, Revelation [NICNT], 75).

⁶⁶ tn Concerning the phrase κυριακῇ ἡμέρᾳ (kuriakh Jhmera) BDAG 576 s.v. κυριακός states: “pert. to belonging to the Lord, the Lord’s…κ. ἡμέρᾳ the Lord’s day (Kephal. I 192, 1; 193, 31…) i.e. certainly Sunday (so in Mod. Gk….) Rv 1:10 (WStott, NTS 12, ’65, 70-75).”

⁶⁷ tn The conjunction καί (kai) is not introducing a coordinate thought, but one that is logically subordinate to the main verb ἐγενόμην (egenomhn).

⁶⁸ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

⁶⁹ tn Grk “and to Smyrna.” For stylistic reasons the conjunction καί (kai) and the preposition εἰς (eis) have not been translated before the remaining elements of the list. In lists with more than two elements contemporary English generally does not repeat the conjunction except between the next to last and last elements.

⁷⁰ tn Throughout the translation John’s use of καί (kai) often reflects the varied usage of the Hebrew conjunction ו (vav). A clause which καί introduces has been translated in terms of its semantic relationship to the clause that preceded it. If the καί seemed redundant, however, it was left untranslated; that is the case in this verse.

⁷¹ tn Grk “with me.” The translation “with me” implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, μετ᾿ ἐμοῦ (met’ emou, “with me”) was translated as “to me.”

⁷² tn Grk “and turning I saw.” The repetition of ἐπιστρέφω (epistrefw) is somewhat redundant in contemporary English and has been translated generally.

⁷³ tn This phrase constitutes an allusion to Dan 7:13. Concerning υἱὸς τοῦ ἀνθρώπου (Juio" tou anqrwpou), BDAG 1026 s.v. υἱός 2.d.γ says: “ὁ υἱὸς τοῦ ἀνθρώπου lit. ‘the son of the man’…‘the human being, the human one, the man’…On Israelite thought contemporary w. Jesus and alleged knowledge of a heavenly being looked upon as a ‘Son of Man’ or ‘Man’, who exercises Messianic functions such as judging the world (metaph., pictorial passages in En 46-48; 4 Esdr 13:3, 51f)…Outside the gospels: Ac 7:56…Rv 1:13; 14:14 (both after Da 7:13…).” The term “son” here in this expression is anarthrous and as such lacks specificity. Some commentators and translations take the expression as an allusion to Daniel 7:13 and not to “the son of man” found in gospel traditions (e.g., Mark 8:31; 9:12; cf. D. E. Aune, Revelation [WBC], 2:800-801; cf. also NIV). Other commentators and versions, however, take the phrase “son of man” as definite, involving allusions to Dan 7:13 and “the son of man” gospel traditions (see G. K. Beale, Revelation [NIGTC], 771-72; NRSV).

⁷⁴ tn Or “a wide golden sash,” but this would not be diagonal, as some modern sashes are, but horizontal. The Greek term can refer to a wide band of cloth or leather worn on the outside of one’s clothing (L&N 6.178).

⁷⁵ tn Here δέ (de) has not been translated.

⁷⁶ tn The clause, “even as white as snow” seems to heighten the preceding clause and is so understood in this ascensive sense (“even”) in the translation.

⁷⁷ tn The genitive noun πυρός (puros) has been translated as an attributive genitive.

⁷⁸ tn The precise meaning of the term translated “polished bronze” (χαλκολιβάνῳ, calkolibanw), which appears nowhere else in Greek literature outside of the book of Revelation (see 2:18), is uncertain. Without question it is some sort of metal. BDAG 1076 s.v. χαλκολίβανον suggests “fine brass/bronze.” L&N 2.57 takes the word to refer to particularly valuable or fine bronze, but notes that the emphasis here and in Rev 2:18 is more on the lustrous quality of the metal.

⁷⁹ tn Or “that has been heated in a furnace until it glows.”

⁸⁰ tn Grk “sound,” but the idea is closer to the roar of a waterfall or rapids.

⁸¹ tn Grk “and having.” In the Greek text this is a continuation of the previous sentence, but because contemporary English style employs much shorter sentences, a new sentence was started here in the translation by supplying the pronoun “he.”

⁸² tn This is a continuation of the previous sentence in the Greek text, but a new sentence was started here in the translation.

⁸³ tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

⁸⁴ tn Here the Greek conjunction καί (kai) has been translated as a contrastive (“but”) due to the contrast between the two clauses.

⁸⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁸⁶ tn Concerning “Hades” BDAG 19 s.v. ᾅδης 1 and 2 states: “Orig. proper noun, god of the nether world, ‘Hades’, then the nether world, Hades as place of the dead, Ac 2:27, 31 (Ps 15:10; Eccl 9:10; PGM 1, 179; 16, 8; Philo, Mos. 1, 195; Jos., Bell. 1, 596, Ant. 6, 332). Of Jonah’s fish ἐκ τοῦ κατωτάτου ᾅδου. In the depths, contrasted w. heaven ἕως (τοῦ) ᾅδου Mt 11:23; Lk 10:15 (PsSol 15:10; cp.; Is 14:11, 15); ἐν τῷ ᾅδῃ 16:23; ἐν ῝Αιδου ApcPt Rainer. Accessible by gates (but the pl. is also used [e.g. Hom., X., Ael. Aristid. 47, 20 K.=23 p. 450 D.] when only one gate is meant), hence πύλαι ᾅδου (Il. 5, 646; Is 38:10; Wsd 16:13; 3 Macc 5:51; Pss. Sol. 16:2. – Lucian, Menipp. 6 the magicians can open τοῦ ῝Αιδου τὰς πύλας and conduct people in and out safely) Mt 16:18…locked ἔχω τὰς κλεῖς τοῦ θανάτου καὶ τοῦ ᾅδου Rv 1:18 (the genitives are either obj. [Ps.-Apollod. 3, 12, 6, 10 Aeacus, the son of Zeus holds the κλεῖς τοῦ ῝Αιδου; SEG VIII, 574, 3 (III ad) τῷ τὰς κλεῖδας ἔχοντι τῶν καθ᾿ ῝Αιδου (restored)] or possess.; in the latter case death and Hades are personif.; s. 2)…Hades personif.…w. θάνατος (cp. Is 28:15; Job 38:17…) Rv 6:8; 20:13f.”

sn In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Matt 11:23; Luke 16:23; Rev 20:13-14).

⁸⁷ tn Grk “Therefore write the things that you saw, and the things that are, and the things that will take place after these things.” Verse 19 could also be translated (taking καί…καί [kai…kai] as “both…and”): “Therefore write what you have seen, both what things currently are and what is going to happen after these things.” The structure of this verse is debated.

⁸⁸ tn The words “is this” are supplied to make a complete sentence in English.

⁸⁹ tn Or perhaps “the messengers.”

⁹⁰ tn Or “spiritual fellowship” if πνεύματος (pneumato") is an attributive genitive; or “fellowship brought about by the Spirit” if πνεύματος is a genitive of source or production.

⁹¹ tn Grk “and any affection and mercy.” The Greek idea, however, is best expressed by “or” in English.

⁹² tn Or “and feel the same way,” “and think the same thoughts.” The ἵνα (Jina) clause has been translated “and be of the same mind” to reflect its epexegetical force to the imperative “complete my joy.”

⁹³ tn The Greek word here is σύμψυχοι (sumyucoi, literally “fellow souled”).

⁹⁴ tn Grk “not according to selfish ambition.” There is no main verb in this verse; the subjunctive φρονῆτε (fronhte, “be of the same mind”) is implied here as well. Thus, although most translations supply the verb “do” at the beginning of v. 3 (e.g., “do nothing from selfish ambition”), the idea is even stronger than that: “Don’t even think any thoughts motivated by selfish ambition.”

⁹⁵ tn On the meaning “be concerned about” for σκοπέω (skopew), see L&N 27.36.

⁹⁶ tn The word “only” is not in the Greek text, but is implied by the ἀλλὰ καί (alla kai) in the second clause (“but…as well”). The bulk of the Western text dropped the καί, motivated most likely by ascetic concerns.

⁹⁷ tc The bulk of the Western text (D*^,c F G K it) dropped καί (kai) here, most likely due to ascetic concerns. Strong external attestation for its inclusion from excellent witnesses as well as the majority (Ì⁴⁶ א A B C D² 0278 33 1739 1881 Ï) also marks it as original.

tn Verses 1-4 constitute one long conditional sentence in Greek. The protasis is in verse 1, while vv. 2-4 constitute the apodosis. There is but one verb not in a subordinate clause in vv. 2-4, the imperative “complete” in v. 2. This is followed by a subjunctive after ἵνα (Jina, translated as an epexegetical clause, “and be of the same mind”) and three instrumental participles. Thus the focus of these four verses is to “be of the same mind” and all that follows this instruction is the means for accomplishing that.

⁹⁸ tn Grk “Have this attitude in/among yourselves which also [was] in Christ Jesus,” or “Have this attitude in/among yourselves which [you] also [have] in Christ Jesus.”

⁹⁹ sn This passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.

¹⁰⁰ sn The Greek term translated form indicates a correspondence with reality. Thus the meaning of this phrase is that Christ was truly God.

¹⁰¹ tn See the note on the word “slaves” in 1:1.

¹⁰² tn Grk “by coming in the likeness of people.”

sn The expression the likeness of men is similar to Paul’s wording in Rom 8:3 (“in the likeness of sinful flesh”). The same word “likeness” is used in both passages. It implies that there is a form that does not necessarily correspond to reality. In Rom 8:3, the meaning is that Christ looked like sinful humanity. Here the meaning is similar: Jesus looked like other men (note anqrwpoi), but was in fact different from them in that he did not have a sin nature.

¹⁰³ tn Grk “and by being found in form as a man.” The versification of vv. 7 and 8 (so also NRSV) is according to the versification in the NA²⁷ and UBS⁴ editions of the Greek text. Some translations, however, break the verses in front of this phrase (NKJV, NASB, NIV, NLT). The same material has been translated in each case; the only difference is the versification of that material.

sn By sharing in human nature. This last line of v. 7 (line d) stands in tension with the previous line, line c (“by looking like other men”). Both lines have a word indicating form or likeness. Line c, as noted above, implies that Christ only appeared to be like other people. Line d, however, uses a different term that implies a correspondence between form and reality. Further, line c uses the plural “men” while line d uses the singular “man.” The theological point being made is that Christ looked just like other men, but he was not like other men (in that he was not sinful), though he was fully human.

¹⁰⁴ tn Grk “with fear and trembling.” The Greek words φόβος and τρόμος both imply fear in a negative sense (L&N 25.251 and 16.6 respectively) while the former can also refer to respect and awe for deity (L&N 53.59). Paul’s use of the terms in other contexts refers to “awe and reverence in the presence of God” (P. T. O’Brien, Philippians [NIGTC], 284; see discussion on 282-84). The translation “awe and reverence” was chosen to portray the attitude the believer should have toward God as they consider their behavior in light of God working through Jesus Christ (2:6-11) and in the believer’s life (2:13) to accomplish their salvation.

¹⁰⁵ tn Or “as stars in the universe.”

¹⁰⁶ tn Or “holding out, holding forth.”

¹⁰⁷ tn Grk “For I have no one who is like-minded who will genuinely be concerned for your welfare.”

¹⁰⁸ tn The words “to see you” are not in the Greek text, but are implied, and are supplied in the translation for clarity.

¹⁰⁹ tn Grk “But.” The temporal notion (“for now”) is implied in the epistolary aorist (“I have considered”), for Epaphroditus was dispatched with this letter to the Philippians.

¹¹⁰ tn Grk “my brother” instead of “For he is my brother.” Verse 25 constitutes one sentence in Greek, with “my brother…” functioning appositionally to “Epaphroditus.”

sn The reason why Paul refers to Epaphroditus as his brother, coworker, fellow soldier, etc., is because he wants to build up Epaphroditus in the eyes of the Philippians, since Paul is sending him back instead of Timothy. This accent on Epaphroditus’ character and service is implied in the translation “For he is…”

¹¹¹ tn Grk “apostle.”

¹¹² tn The Greek word translated “minister” here is λειτουργός (leitourgo").

¹¹³ tn Grk “servant of my need.”

¹¹⁴ tn Grk “For he became ill to the point of death.”

¹¹⁵ tn Grk “I have sent him to you with earnestness.” But the epistolary aorist needs to be translated as a present tense with this adverb due to English stylistic considerations.

¹¹⁶ tn Or “when you see him you can rejoice again.”

¹¹⁷ tn Grk “make up for your lack of service to me.”

¹¹⁸ sn The first day of the week is the day after the Sabbath.

¹¹⁹ tn Grk “they”; the referent (the women mentioned in 23:55) has been specified in the translation for clarity.

¹²⁰ tn On this term see BDAG 140-41 s.v. ἄρωμα. See also the note on “aromatic spices” in 23:56.

¹²¹ tn Here δέ (de) has not been translated.

¹²² sn Luke tells the story of the empty tomb with little drama. He simply notes that when they arrived the stone had been rolled away in a position where the tomb could be entered. This large stone was often placed in a channel so that it could be easily moved by rolling it aside. The other possibility is that it was merely placed over the opening in a position from which it had now been moved.

¹²³ tc The translation follows the much better attested longer reading here, “body of the Lord Jesus” (found in {Ì⁷⁵ א A B C L W Θ Ψ Ë^1,13 33 565 700 Ï}), rather than simply “the body” (found in D it) or “the body of Jesus” (found in 579 1241 pc). Further, although this is the only time that “Lord Jesus” occurs in Luke, it seems to be Luke’s normal designation for the Lord after his resurrection (note the many references to Christ in this manner in Acts, e.g., 1:21; 4:33; 7:59; 8:16; 11:17; 15:11; 16:31; 19:5; 20:21; 28:31). Although such a longer reading as this would normally be suspect, in this case some scribes, accustomed to Luke’s more abbreviated style, did not take the resurrection into account.

sn What they found was not what they expected – an empty tomb.

¹²⁴ tn Grk “And it happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.

¹²⁵ tn Or “bewildered.” The term refers to a high state of confusion and anxiety.

¹²⁶ tn Grk “behold.”

¹²⁷ sn The brilliantly shining clothing (dazzling attire) points to the fact that these are angels (see 24:23).

¹²⁸ tn Here δέ (de) has not been translated.

¹²⁹ tn Grk “they”; the referent (the women) has been specified in the translation for clarity (the same has been done in v. 8).

¹³⁰ tn Or “They were extremely afraid.”

¹³¹ sn Bowed their faces to the ground. Such respect for angels is common: Dan 7:28; 10:9, 15.

¹³² sn By referring to Jesus as the living, the angels make it clear that he is alive. There should be no surprise.

¹³³ tc The phrase “He is not here, but has been raised” is omitted by a few mss (D it), but it has wide ms support and differs slightly from the similar statement in Matt 28:6 and Mark 16:6. Although NA²⁷ places the phrase at the beginning of v. 6, as do most modern English translations, it is omitted from the RSV and placed at the end of v. 5 in the NRSV.

tn The verb here is passive (ἠγέρθη, hgerqh). This “divine passive” (see ExSyn 437-38) points to the fact that Jesus was raised by God, and such activity by God is a consistent Lukan theological emphasis: Luke 20:37; 24:34; Acts 3:15; 4:10; 5:30; 10:40; 13:30, 37. A passive construction is also used to refer to Jesus’ exaltation: Luke 24:51; Acts 1:11, 22.

¹³⁴ sn While he was still in Galilee looks back to the beginning of Jesus’ ministry. So the point is that this was announced long ago, and should come as no surprise.

¹³⁵ tn Grk “saying that,” but this would be redundant in English. Although the translation represents this sentence as indirect discourse, the Greek could equally be taken as direct discourse: “Remember how he told you, while he was still in Galilee: ‘the Son of Man must be delivered into the hands of sinful men, and be crucified, and on the third day rise again.’”

¹³⁶ tn See Luke 9:22, 44; 13:33.

¹³⁷ tn Because in the historical context the individuals who were primarily responsible for the death of Jesus (the Jewish leadership in Jerusalem in Luke’s view [see Luke 9:22]) would have been men, the translation “sinful men” for ἀνθρώπων ἁμαρτωλῶν (anqrwpwn Jamartwlwn) is retained here.

¹³⁸ sn See the note on crucify in 23:21.

¹³⁹ tn Here the infinitive ἀναστῆναι (anasthnai) is active rather than passive.

¹⁴⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁴¹ sn On his words see Luke 9:22.

¹⁴² sn Judas is now absent and “the twelve” have now become “the eleven.” Other disciples are also gathered with the remaining eleven.

¹⁴³ sn Mary Magdalene is always noted first in the appearance lists in the gospels. It is unusual that the first appearance would involve women as in this culture their role as witnesses would not be well accepted. It is a sign of the veracity of the account, because if an ancient were to create such a story he would never have it start with women.

¹⁴⁴ sn On Joanna see Luke 8:1-3.

¹⁴⁵ sn The term pure nonsense can describe idle talk or a tale. The point is important, since the disciples reacted with disbelief that a resurrection was possible. Sometimes it is thought the ancients were gullible enough to believe anything. But these disciples needed convincing about the resurrection.

¹⁴⁶ sn While the others dismissed the report of the women, Peter got up and ran to the tomb, for he had learned to believe in what the Lord had said.

¹⁴⁷ sn In most instances the entrance to such tombs was less than 3 ft (1 m) high, so that an adult would have to bend down and practically crawl inside.

¹⁴⁸ tn In the NT this term is used only for strips of cloth used to wrap a body for burial (LN 6.154; BDAG 693 s.v. ὀθόνιον).

¹⁴⁹ tn Or “went away, wondering to himself.” The prepositional phrase πρὸς ἑαυτόν (pros Jeauton) can be understood with the preceding verb ἀπῆλθεν (aphlqen) or with the following participle θαυμάζων (qaumazwn), but it more likely belongs with the former (cf. John 20:10, where the phrase can only refer to the verb).

¹⁵⁰ sn Peter’s wondering was not a lack of faith, but struggling in an attempt to understand what could have happened.

¹⁵¹ tc Some Western mss (D it) lack 24:12. The verse has been called a Western noninterpolation, meaning that it reflects a shorter authentic reading in D and other Western witnesses. Many regard all such shorter readings as original (the verse is omitted in the RSV), but the ms evidence for omission is far too slight for the verse to be rejected as secondary. It is included in Ì⁷⁵ and the rest of the ms tradition.

¹⁵² tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

¹⁵³ tn These are disciples as they know about the empty tomb and do not know what to make of it all.

¹⁵⁴ tn Grk “sixty stades” or about 11 kilometers. A stade (στάδιον, stadion) was a unit of distance about 607 feet (187 meters) long.

¹⁵⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

¹⁵⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁵⁷ tn Grk “And it happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁵⁸ tn This term suggests emotional dialogue and can thus be translated “debated.”

¹⁵⁹ tn The phrase “these things” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

¹⁶⁰ sn The two disciples will not be allowed to recognize Jesus until v. 31.

¹⁶¹ tn This is an epexegetical (i.e., explanatory) infinitive in Greek.

¹⁶² sn This parenthetical remark by the author is necessary so the reader will understand the account.

¹⁶³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁶⁴ tn Grk “words,” but the term λόγος (logos) can refer to “matters” rather than only “words” (BDAG 600 s.v. 1.a.ε).

¹⁶⁵ tn “Discussing so intently” translates the reciprocal idea conveyed by πρὸς ἀλλήλους (pro" allhlou"). The term ἀντιβάλλω (antiballw), used only here in the NT, has the nuance of “arguing” or “debating” a point (the English idiom “to exchange words” also comes close).

¹⁶⁶ tn Grk “answering him, said.” This is redundant in English and has been simplified in the translation.

¹⁶⁷ sn There is irony and almost a sense of mocking disbelief as the question “Are you the only visitor to Jerusalem who doesn’t know the things that have happened there in these days?” comes to Jesus; but, of course, the readers know what the travelers do not.

¹⁶⁸ tn Grk “in it” (referring to the city of Jerusalem).

¹⁶⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁷⁰ tn This translates the Greek term ἀνήρ (anhr).

¹⁷¹ sn The role of Jesus as prophet is a function Luke frequently mentions: 4:25-27; 9:35; 13:31-35.

¹⁷² sn Handed him over is another summary of the passion like Luke 9:22.

¹⁷³ sn See the note on crucify in 23:21.

¹⁷⁴ tn The imperfect verb looks back to the view that they held during Jesus’ past ministry.

¹⁷⁵ sn Their messianic hope concerning Jesus is expressed by the phrase who was going to redeem Israel.

¹⁷⁶ sn The account in 24:1-12 is repeated here, and it is clear that the other disciples were not convinced by the women, but could not explain the events either.

¹⁷⁷ tn In the Greek text this is a continuation of the previous sentence, but because of the length and complexity of the construction a new sentence was started here in the translation.

¹⁷⁸ sn The men in dazzling attire mentioned in v. 4 are identified as angels here.

¹⁷⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁸⁰ tn Here the pronoun αὐτόν (auton), referring to Jesus, is in an emphatic position. The one thing they lacked was solid evidence that he was alive.

¹⁸¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ inability to believe in Jesus’ resurrection.

¹⁸² tn Grk “O,” an interjection used both in address and emotion (BDAG 1101 s.v. 1).

¹⁸³ tn The word “people” is not in the Greek text, but is supplied to complete the interjection.

¹⁸⁴ sn The rebuke is for failure to believe the promise of scripture, a theme that will appear in vv. 43-47 as well.

¹⁸⁵ tn On the syntax of this infinitival construction, see BDAG 364-65 s.v. ἐπί 6.b.

¹⁸⁶ tn This Greek particle (οὐχί, ouci) expects a positive reply.

¹⁸⁷ sn The statement Wasn’t it necessary is a reference to the design of God’s plan (see Luke 24:7). Suffering must precede glory (see Luke 17:25).

¹⁸⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

sn See the note on Christ in 2:11.

¹⁸⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁹⁰ sn The reference to Moses and all the prophets is a way to say the promise of Messiah runs throughout OT scripture from first to last.

¹⁹¹ tn Or “regarding,” “concerning.” “Written” is implied by the mention of the scriptures in context; “said” could also be used here, referring to the original utterances, but by now these things had been committed to writing.

¹⁹² sn He acted as though he wanted to go farther. This is written in a way that gives the impression Jesus knew they would ask him to stay.

¹⁹³ tn Grk “urged him, saying.” The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.

¹⁹⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ request.

¹⁹⁵ tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁹⁶ tn Grk “had reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

¹⁹⁷ tn The pronoun “it” is not in the Greek text here or in the following clause, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

¹⁹⁸ tn Here δέ (de) has been translated as “At this point” to indicate the implied sequence of events within the narrative. “Then,” which is normally used to indicate this, would be redundant with the following clause.

¹⁹⁹ sn They recognized him. Other than this cryptic remark, it is not told how the two disciples were now able to recognize Jesus.

²⁰⁰ tn This pronoun is somewhat emphatic.

²⁰¹ tn This translates a καί (kai, “and”) that has clear sequential force.

²⁰² tn Here καί (kai) has not been translated because of differences between Greek and English style.

²⁰³ tn This question uses a Greek particle (οὐχί, ouci) that expects a positive reply.

²⁰⁴ tn This is a collective singular use of the term καρδία (kardia), so each of their hearts were burning, a reference itself to the intense emotion of their response.

²⁰⁵ tc ‡ Most mss have the phrase ἐν ἡμῖν (en Jhmin, “within us”) after οὐχὶ ἡ καρδία ἡμῶν καιομένη ἦν (ouci Jh kardia Jhmwn kaiomenh hn, “Didn’t our hearts burn”). The phrase “within us” is lacking in some early mss (Ì⁷⁵ B D c e sy^s,c). These early witnesses could have overlooked the words, since there are several occurrences of ἡμῖν in the context. But it seems likely that other scribes wanted to clarify the abrupt expression “Didn’t our hearts burn,” even as the translation has done here. NA²⁷ includes the words in brackets, indicating doubts as to their authenticity.

sn Even though it is most likely not original (see tc note above), the phrase within us has been included in the translation for clarity.

²⁰⁶ tn Grk “opening” (cf. Acts 17:3).

²⁰⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of the Lord’s appearance to them.

²⁰⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

²⁰⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

²¹⁰ tn Here the word “and” has been supplied to make it clear that the disciples who had been to Emmaus found the eleven plus the others gathered and saying this.

²¹¹ sn The Lord…has appeared to Simon. Jesus had made another appearance besides the one on the road. The excitement was rising. Simon refers to Simon Peter.

²¹² sn Now with the recounting of what had happened on the road two sets of witnesses corroborate the women’s report.

²¹³ tn Grk “how he was made known to them”; or “how he was recognized by them.” Here the passive construction has been converted to an active one in the translation in keeping with contemporary English style.

²¹⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

²¹⁵ tc The words “and said to them, ‘Peace be with you’” are lacking in some Western mss (D it). But the clause is otherwise well attested, being found in Ì⁷⁵ and the rest of the ms tradition, and should be considered an original part of Luke.

²¹⁶ sn The disciples were still not comfortable at this point thinking that this could be Jesus raised from the dead. Instead they thought they saw a spirit.

²¹⁷ tc This is not a reference to “a phantom” as read by the Western ms D. For πνεῦμα (pneuma) having the force of “ghost,” or “an independent noncorporeal being, in contrast to a being that can be perceived by the physical senses,” see BDAG 833-34 s.v. πνεῦμα 4.

²¹⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

²¹⁹ tn Or “disturbed,” “troubled.”

²²⁰ tn The expression here is an idiom; see BDAG 58 s.v. ἀναβαίνω 2. Here καρδία (kardia) is a collective singular; the expression has been translated as plural in English.

sn Jesus calls the disciples to faith with a gentle rebuke about doubts and a gracious invitation to see for themselves the evidence of his resurrection.

²²¹ tn Grk “that it is I myself.”

²²² tn See tc note on “ghost” in v. 37.

²²³ tc Some Western mss (D it) lack 24:40. However, it is present in all other mss, including Ì⁷⁵, and should thus be regarded as an original part of Luke’s Gospel.

²²⁴ sn They still could not believe it. Is this a continued statement of unbelief? Or is it a rhetorical expression of their amazement? They are being moved to faith, so a rhetorical force is more likely here.

²²⁵ sn Amazement is the common response to unusual activity: 1:63; 2:18; 4:22; 7:9; 8:25; 9:43; 11:14; 20:26.

²²⁶ sn Do you have anything here to eat? Eating would remove the idea that a phantom was present. Angelic spirits refused a meal in Jdt 13:16 and Tob 12:19, but accepted it in Gen 18:8; 19:3 and Tob 6:6.

²²⁷ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ request for food.

²²⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

²²⁹ sn Everything written about me. The divine plan, events, and scripture itself are seen here as being one.

²³⁰ sn For a similar threefold division of the OT scriptures, see the prologue to Sirach, lines 8-10, and from Qumran, the epilogue to 4QMMT, line 10.

²³¹ sn Luke does not mention specific texts here, but it is likely that many of the scriptures he mentioned elsewhere in Luke-Acts would have been among those he had in mind.

²³² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

²³³ tn Three Greek infinitives are the key to this summary: (1) to suffer, (2) to rise, and (3) to be preached. The Christ (Messiah) would be slain, would be raised, and a message about repentance would go out into all the world as a result. All of this was recorded in the scripture. The remark shows the continuity between Jesus’ ministry, the scripture, and what disciples would be doing as they declared the Lord risen.

²³⁴ sn This repentance has its roots in declarations of the Old Testament. It is the Hebrew concept of a turning of direction.

²³⁵ tn Or “preached,” “announced.”

²³⁶ sn To all nations. The same Greek term (τὰ ἔθνη, ta eqnh) may be translated “the Gentiles” or “the nations.” The hope of God in Christ was for all the nations from the beginning.

²³⁷ sn Beginning from Jerusalem. See Acts 2, which is where it all starts.

map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

²³⁸ sn You are witnesses. This becomes a key concept of testimony in Acts. See Acts 1:8.

²³⁹ tn Grk “sending on you.”

²⁴⁰ tn Grk “the promise of my Father,” with τοῦ πατρός (tou patros) translated as a subjective genitive. This is a reference to the Holy Spirit and looks back to how one could see Messiah had come with the promise of old (Luke 3:15-18). The promise is rooted in Jer 31:31 and Ezek 36:26.

²⁴¹ sn The city refers to Jerusalem.

²⁴² sn Until you have been clothed with power refers to the coming of the Holy Spirit at Pentecost. What the Spirit supplies is enablement. See Luke 12:11-12; 21:12-15. The difference the Spirit makes can be seen in Peter (compare Luke 22:54-62 with Acts 2:14-41).

²⁴³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

²⁴⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

²⁴⁵ sn Bethany was village on the Mount of Olives about 2 mi (3 km) from Jerusalem; see John 11:1, 18.

²⁴⁶ tn Grk “And it happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

²⁴⁷ tn Grk “while he blessed them.”

²⁴⁸ tn Grk “he departed from them.”

²⁴⁹ tc The reference to the ascension (“and was taken up into heaven”) is lacking in א* D it sy^s, but it is found in Ì⁷⁵ and the rest of the ms tradition. The authenticity of the statement here seems to be presupposed in Acts 1:2, for otherwise it is difficult to account for Luke’s reference to the ascension there. For a helpful discussion, see TCGNT 162-63.

tn For the translation of ἀνεφέρετο (anefereto) as “was taken up” see BDAG 75 s.v. ἀναφέρω 1.

sn There is great debate whether this event equals Acts 1:9-11 so that Luke has telescoped something here that he describes in more detail later. The text can be read in this way because the temporal marker in v. 50 is vague.

²⁵⁰ tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ ascension and the concluding summary of Luke’s Gospel.

²⁵¹ tc The reference to worship is lacking in the Western ms D, its last major omission in this Gospel.

²⁵² sn Joy is another key theme for Luke: 1:14; 2:10; 8:13; 10:17; 15:7, 10; 24:41.

²⁵³ tn Grk “in the temple.”

sn Luke’s gospel story proper ends where it began, in the temple courts (Luke 1:4-22). The conclusion is open-ended, because the story continues in Acts with what happened from Jerusalem onwards, once the promise of the Father (v. 49) came.

²⁵⁴ tc The Western text (D it) has αἰνοῦντες (ainounte", “praising”) here, while the Alexandrian mss (Ì⁷⁵ א B C* L) have εὐλογοῦντες (eulogounte", “blessing”). Most mss, especially the later Byzantine mss, evidently combine these two readings with αἰνοῦντες καὶ εὐλογοῦντες (A C² W Θ Ψ Ë^1,13 33 Ï lat). It is more difficult to decide between the two earlier readings. Internal arguments can go either way, but what seems decisive in this instance are the superior witnesses for εὐλογοῦντες.

²⁵⁵ tc The majority of Greek mss, some of which are important witnesses (A B C² Θ Ψ Ë¹³ Ï lat), add “Amen” to note the Gospel’s end. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, since significant witnesses lack the word (Ì⁷⁵ א C* D L W 1 33 pc it co ), it is evidently not original.